by jimwalton » Wed Mar 18, 2020 5:43 pm
Matthew uses standard Jewish rabbinical interpretive methods, like
[list][*] Binyan ab mikathub echad (building up a “family” from a single text) and Binyab ab mishene kethubim (building up a “family” from two or more texts).
[*] Gezerah shavah: An analogy is constructed between separate texts on the basis and comparison of similar expressions, irrespective of the difference between the cases.
[*] Kal Vachomer: What applies in a lesser case will certainly apply in a more important case (if that precedent vindicates the peasant, it will certain vindicate the king!).
[*] Davar hilmad me'anino (Explanation obtained from context).
[*] P’shat. This principle regards the plain, literal sense of the text to carry the interpretation.
[*] Remez. In this mode of interpretation, a word, phrase, or some other element in the text hints at a truth not conveyed by p’shat.
[*] Sod. The principle here is that there may be a mystical, hidden, or secret meaning of a text that can be detected by analyzing the numerical values of the Hebrew letters.
> Matthew 13.35; Psalm 78:2.
This is an example of Gezerah shavah. Matthew picks up the expression of Ps. 19.2 & 78.2, recognizes the similarity between it and the ministry of Jesus, and puts the two together. It can't be denied that the life and teaching of Jesus open up things that have been hidden since the creation of the world.
> Matthew 27.9; Zechariah 11:12-13
This treatment of prophecy is following the principle of remez.
> Matthew 2.15; Hosea 11.1
In using this text, Matthew is employing a typological approach. He is giving us another remez. He takes Hosea 11.1 in light of its relation to the whole chapter 11 and also insight of the entire book of Hosea (the exodus and the history of Israel). Matthew contrasts Jesus as the "son" with Hosea's "son" (11.1). Israel came out of Egypt and were rebellious and judged for it; Jesus came out of Israel, was fully obedient, didn't deserve to be judged, but suffered for the sins of the world anyway. Matthew portrays Jesus as reliving the history of Israel, but doing it right in contrast to them.
Matthew uses standard Jewish rabbinical interpretive methods, like
[list][*] [i]Binyan ab mikathub echad (building up a “family” from a single text) and Binyab ab mishene kethubim (building up a “family” from two or more texts).[/i]
[*] [i]Gezerah shavah[/i]: An analogy is constructed between separate texts on the basis and comparison of similar expressions, irrespective of the difference between the cases.
[*] [i]Kal Vachomer[/i]: What applies in a lesser case will certainly apply in a more important case (if that precedent vindicates the peasant, it will certain vindicate the king!).
[*] [i]Davar hilmad me'anino[/i] (Explanation obtained from context).
[*] [i]P’shat[/i]. This principle regards the plain, literal sense of the text to carry the interpretation.
[*] [i]Remez[/i]. In this mode of interpretation, a word, phrase, or some other element in the text hints at a truth not conveyed by p’shat.
[*] [i]Sod[/i]. The principle here is that there may be a mystical, hidden, or secret meaning of a text that can be detected by analyzing the numerical values of the Hebrew letters.
> Matthew 13.35; Psalm 78:2.
This is an example of [i]Gezerah shavah[/i]. Matthew picks up the expression of Ps. 19.2 & 78.2, recognizes the similarity between it and the ministry of Jesus, and puts the two together. It can't be denied that the life and teaching of Jesus open up things that have been hidden since the creation of the world.
> Matthew 27.9; Zechariah 11:12-13
This treatment of prophecy is following the principle of [i]remez[/i].
> Matthew 2.15; Hosea 11.1
In using this text, Matthew is employing a typological approach. He is giving us another [i]remez[/i]. He takes Hosea 11.1 in light of its relation to the whole chapter 11 and also insight of the entire book of Hosea (the exodus and the history of Israel). Matthew contrasts Jesus as the "son" with Hosea's "son" (11.1). Israel came out of Egypt and were rebellious and judged for it; Jesus came out of Israel, was fully obedient, didn't deserve to be judged, but suffered for the sins of the world anyway. Matthew portrays Jesus as reliving the history of Israel, but doing it right in contrast to them.